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Thera 1.113: Vanavaccha2
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(113):Vanavaccha2 Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =113. Vanavaccha (2)= Reborn in this Buddha-age as the son of a wealthy brahmin(priest) at Rājagaha and named Vaccha, he found faith when King Bimbisara conferred with the Lord(Buddha). And entering the Monk’s order he attained arahantship(enlightenment). As arahant(enlightened) he lived in the woods devoted to detachment; hence he came to be called Woodland Vaccha (Vanavaccha). Now it happened that the Thera, in order to do a kindness to his family, went to Rājagaha, and lived there a little 102 space, telling them of his mode of life. They begged him, saying: 'Sir, do us the kindness of living in the near Vihāra(monastery), and we will wait upon you.' The Thera showed them in this verse both his love of the mountains and the life of detachment: ---- 113 Acchodikā puthusilā gonaŋgulamigāyutā,|| Ambusevālasañjannā te selā ramayanti man' ti.|| || ---- 113 Crags where clear waters lie, a rocky world, Haunted by black-faced apes and timid deer, Where beneath bright flowers run the silver streams: Those are the highlands of my heart's delight.1 ---- This verse became the Thera's declaration of aññā(supreme attainment). ---- 1 The only bond between the two Vacchas seems to be their common brahmin(priest) stock and their love of nature. The poem goes to make up those ascribed to Sankicca and Kassapa the Great (CCXI., CCLXI.). Cf. also that by the Kapilavatthu Vaccha of the Woods (XIII.). It is doubtful whether the two legends do not derive from an identical source. But cf. CXII. ---- =1.12-3 113 Commentary on the stanza of Vanavacchatthera= The stanza starting with acchodikā puthu silā constitutes that of the venerable Thera Vanavaccha. What is the origin? This one also having done devoted deeds of service toward former Buddhas, sowing seeds of good deeds conducive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, was reborn in a family home, at the time of the Blessed One Vipassī. On having attained the age of intelligence he was leading his life doing work for another person, when having done an offence (aparādha) to some one else, became frightened with the danger of death, fled from it, happened to have sighted, on his way, a bodhi tree, became pious-minded, swept its base clean, made his reverential offerings of Asoka flowers bound together as bouquets (piṇḍibandha), paid his homage, sat himself down cross-legged, making his adoration to the bodhi tree with his face directed specially towards the same, saw his enemies (paccattike) arriving to kill him, did not make himself angry-minded toward them, continued reflecting on but the bodhi tree, and fell into a precepice of the height of a hundred men (sataporise papāte). On account of that act of merit, he was reborn in the divine world, and having done meritorious deeds now and then, he wandered about his rounds of repeated rebirths among divine and human beings, and was reborn as the son of a wealthy brahmin at Rājagaha, when this Buddha arose. His name was “Vaccha.” On having come of age, he aptly gained pious faith in the royal assembly (samāgama) of Bimbisāra, became a monk and attained Arahantship. Hence, has it been said in the Apadāna.-- “Engaged in the work for others I committed on offence (aparādha). I specially ran away into the forest being oppressed by the guilty dread (bhayavera). On having seen a blossoming tree, I made well-bound bouquets; having collected copper-coloured (tamba) flowers, I scattered them down at the bodhi tree. Having swept clean that bodhi tree, the most excellent Pātali tree, I crossed my thighs (pallaṅkaṃ ābhujitvā) and approached the base of the bodhi tree. Seeking the path by which I had fled, they reached my presence; having seen them, also there, I reflected on the most excellent bodhi tree. I paid my homage to the bodhi tree with my mind piously pleased. I fell into many a beating in the hill which was difficult of going and frightful. It was ninetyone aeons (kappa) previous to the present that I made my reveren- tial offering of flowers; I do not remember any evil existence; this is the fruitful result of my reverential offering to the bodhi tree. In the third aeon (kappa) previous to the present, I was a well-self-controlled (susaññata) sovereign, a very strong world- king, endowed with seven gems. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he dwelt but in the forest owing to his special delilght in seclusion; on that account there arose the appellation Vanavaccha. Then, sometimes, the Thera, for the purpose of uplifting the multitude of his relatives, he went to Rājagaha, where, being attended upon by (his) relatives, he stayed for a few days and showed well the gesture of (his) going. His relatives requested him thus: “Venerable sir! For the purpose of uplifting us, please live in a neighbouring monastery; we shall serve you.” The Thera spoke a stanza in order to communicate to them about his deep delight in seclusion, by the indication (padesa) of announcing (kittana) the pleasure promoting hills. 113. “Those rocky hills (selā) with soft water, spread over with soft stones, mixed with monkeys and deer, covered with cool mossy water (ambusevāla) delight me. There, acchodikā means: They are “Acchodika, seats of soft water,” since there is clear, this (abahala), fine (sukhuma) water in them. Although it should be said (vattabba) as acchodakā, it has been said ‘acchodikā’ owing to distortion of gender (liṅga vipallāsa); by this he points out their sufficiency of water-supply Puthusilā means: there are in these (hills) stones (silā), which are in abundance (puthula), spread out. (vitthatā) and soft as well as easy (mudusukha) to handle (samphassa); thus, puthusilā, spread over with soft stone; by this, he points out the suffiency of spots for sitting. They are gonaṅgulā because they have such a tail as that of oxen; black monkeys; they say also “pakatimakkaṭa (normal monkeys)” even. Connected (āyutā) and mixed with (missita) with the wanderings about here and there by monkeys as well as such deer as spotted antelopes and so on; thus, gonaṅgulamigāyutā. By this, he points out their being provided (upeta) with characteristics (lakkhana) of a forest, owing to being used (upacārita) by non-human beings (amanussa). Ambusevālasañchannā means: Here and there (tahaṃ tahaṃ) are well covered (sañchāditā) with water and moss (sevāla) owing to the production and constant flowing forth of water (paggharamānasalilatā). Te selāramayanti maṃ means: Those rocky hill as there where I dwell give delight to me who have delight in seclusion; therefore, I go but there; thus, is the significance. This self-same stanza also became the explanation of the Thera’s Arahantship (aññā). The Commentary on the stanza of the Thera Vanavaccha is complete. ----